PM Lee, are you Yin-Yang imbalance?

 否极泰来 means when misfortune reaches the limit, good fortune is at hand.

Selected old postings for GE 2015 旧论新报 2015大选  9

http://pijitailai.blogspot.sg/2011/04/pm-lee-are-you-yin-yang-imbalance.html

PM Lee at NUS ministerial forum source: ST photo

Judging from your speech and questions and answers session to NUS students at a ministerial forum, it seems you are creating more and more Yin-Yang imbalance in Singapore.  One obvious imbalance is the infamous “A two-party system is not workable in Singapore because there is simply not enough talent to form two “A teams”.

No wonder your minister Lim Swee Say came out with the “ill and healthy theory”. In the Mandarin political debate recently he said:  A healthy person does not mean that he would never ever fall ill. Similarly, someone who is ill does not mean he is unhealthy person. For whether one is healthy or not does not depend on the fact of whether he is ill or not; the question is whether it is a major or minor illness, whether he falls ill frequently or infrequently. If one’s illness is minor and infrequent, he is considered healthy; if the illness is major and frequent, then it’s unhealthy.”

Which state are you in “minor and infrequent” or “major and frequent”?  You have failed to realize that the Singapore political illness is “major and frequent” and it’s unhealthy. It certainly needs immediate attention. However, in your address to NUS students, you are creating more and more imbalances in the future of Singapore. And in the coming election, voters are going to re-balance it and make Singapore a healthy place for political development.

The ancient Chinese subscribe to a concept called Yin-Yang which is a belief that there exist two complementary forces in the universe. One is Yang which represents everything positive or masculine and the other is Yin which is characterized as negative or feminine. One is not better than the other. Instead they are both necessary and a balance of both is highly desirable.

PM Lee what you are trying to tell NUS students is PAP is good and there is only one A team and obviously you are saying there is only a “Yang” in Singapore, i.e. PAP and there is no need for a “Ying” to balance off the political environment.  No wonder Minister Lim would stress that “someone who is ill does not mean he is unhealthy person’.  So, Singapore can remain ill but still healthy.

Normally Yin and Yang in the body maintain a dynamic balance through the interactions of inter-opposition, inter-dependence, inter-restriction and inter-transformation. The theory of Yin and Yang is used extensively in traditional Chinese medicine to explain the histological structure, physiological function, and pathological changes of the human body, and to serve as guide for diagnosis of treatment. 

Have you seen a TCM doctor before?  The doctor will advise to seek balance in life but never over stress on Yin or Yang. If you are weak in Yin or Yang, you need to re-enforce it. Look like you have forgotten the TCM advice and want to create more imbalances in Singapore politics. 

Here are some examples in your address at NUS that will lead to imbalance:

You called the following arrangements - a political system to avoid divisive politics and work for Singapore: Introduced Non-Constituency MPs (NCMPs) in 1984, Introduced Group Representation Constituencies (GRCs) in 1988, Provided for Nominated MPs (NMPs) in 1990, and Created the elected President in 1991.

You also made use of the forum to take a potshot at the opposition, saying that it is ‘futile’ to join the opposition as there is little they can do with the PAP remaining in power.

You championed One-party rule and Two-Party system will result to:  First, society splits along race and religion. Second, society divides along class lines. Third, split on policy. Fourth, most important reason why two-party system is not workable – not enough talent to form two A teams.

You disliked the saying:  Opposition parties pitch themselves as offering Singa­pore a fall-back should the PAP fail.  (No hope for people) Join the opposition, and spend his life waiting (and maybe hoping) for the PAP to fail one day.

You only wanted people to join the PAP, and help it make sound decisions, implement good policies, and avoid mistakes but agreed only “by all means join the opposition if the government is wrong or incompetent.”  How do we know when is the time the government is wrong or incompetent? 

Do we want to remain “ill and healthy” and wait until the government is wrong or incompetent? Act now before it is too late.   

新加坡拼博精神，未必将由行动党来传承延续

否极泰来 means when misfortune reaches the limit, good fortune is at hand.

Selected old postings for GE 2015 旧论新报 2015大选  8


http://pijitailai.blogspot.sg/2011/05/blog-post_10.html

李资政显然对年轻人很不满意，他认为新加坡的成功并不是偶然发生的。而年轻一代似乎不记得新加坡过去的艰辛建国历程。从另一个方面来解读，似乎是我国年轻人没有以前的拼搏精神，不知辛苦是什么，不知成功是要付出代价的。

行动党或许，需要反思，现在自己本身有没有拼搏精神，然后再来批评新加坡人，尤其是年轻人。行动党本身有拼搏精神吗？从这一届和上一届大选，我们看到的行动党是一个没有拼搏精神，而是要靠制度来取得胜利的政党。

行动党所谓的第三和第四代领袖，他们的素质，真是一代不如一代。他们的新人已经没有在选战中，一对一的勇气，即使是武装部队将领，也没有上大选战场的勇气。这群在行动党温室保护下的新，旧行动党领袖，连选战都不敢打，更大的治国大事，又如何能够有效处理呢？

选 战就是要取得民心，一个不愿和害怕选战的候选人，如果一直要靠行动党的选举制度，选区划分，主流媒体宣传包装，和培训怎么做议员，这样的结果，行动党的前 途的确令人担心。它以前的战斗力去了哪里。行动党自认在建国初期斗赢共产党，为什么，今天的行动党却要靠选举制度来面对选战，从前的拼搏精神去了哪里？

如 此下去，新加坡人民还能靠行动党带领我们共创未来吗？它自己都不敢面对挑战，却怨我们的年轻人，不知从前的辛苦，只知道现在的好，以为一切得来不费功夫。 在怪年轻人之前，行动党很有必要，反省一下，几十年来，政府的教育，文化，社会活动，都是围着逃避竞争，然后利用各种制度，使到它心目中应当胜利的人，取 得胜利。这种标准化教育和社会的行为，导致人们产生失落感，你没有拿到奖学金，你就是次一等的人。你没有5C，那你也是次一等的人。

新加坡拼博精神，已开始转向反对党来传承延续

反 观反对党侯选人，他们没有保护伞，资源不足，但是，拼搏精神却是比行动党高出很多。长期下去，未来的大选，如果，两方候选人的资历是一样，谁胜谁负，已经 是很明显了。李资政一直强调世界上没有免费的午餐，看来，行动党的候选人也要面对选战的现实了。集选区已经被攻破，除非把整个新加坡当成一个集选区来选， 否则，行动党候选人的胜算也只能和反对党侯选人一样。谁的拼搏精神高，谁的真心打动选民，谁就胜出。

反对党候选人在很恶劣的条件下，不公平的选举制度下，已经取得40%的 选票，只要再拼搏，再努力，再突破几个集选区是很有可能的事。年轻人不是不了解拼搏的重要，只是，他们对社会，制度的不平等感到无奈，新加坡的就业机会， 移民政策，平等竞争的机会，在在使到他们认为再拼搏也是无济于事。这是很可悲的！年轻人的拼搏精神在现有的制度下，没有办法喷发出来，所以，他们转而利用 手中的选票对行动党投不信任票。

行动党很难找到高素质候选人

为什么行动党找不到高素质的候选人？原因可能是很复杂，也可能是很简单。但是，归根就底，跟李氏父子有很大的关系。只要一天他们还在行动党内，行动党很可能就找不到高素质的候选人。因为，没有人敢自认比他们父子聪明，能干，更加比不上他们的领导才能。他们已经为行动党设立了最高标准。没有人有可能超越他们。这是，行动党可悲的地方。他们为自己的标准设立限制。既然如此，行动党又如何前进取得进步呢？

我 们看行动党第三和第四代领导层，有谁的能力胜过李总理。不止如此，第四代领导层在素质上比第三代还要差。这种有意识的培养接班人的方法很可能已经不适合现 代社会的需求。一方面，世界上已经很少地方用一代传一代的方法作为一种政治的延续。这好像是从前中国的朝代，一个皇帝传到另一个皇帝。在民主制度下，看在 选民眼中很不顺眼。你几时听过奥巴马是民主党第几代领袖。澳洲工党总理是工党的第几代领袖。即使，我们的邻国马来西亚，也没有说纳吉是属于巫统第几代领导 层。

既然新加坡是以企业方式治国，从这个层面看，行动党的领袖招募也应该可以用企业方式，哪一位行动党候选人在选战中取得胜利，就可以论功行赏，担任政治职位，而不是好像现在这样，内定一些人为接班人。而且，一旦取得执政权后，也可以委任外面的人才担任政府的高职。

行动党能够更加开明吗？能自我更新吗？

李 氏父子是决定行动党是否会改变，改革自我更新的重要因素。只要他们还在党内，行动党是很难做到自我更新的。不是，他们愿不愿意做出改变，而是行动党内的其 他领袖没有勇气做出改变。杨荣文说，他将不参选下一届大选，但是，他希望行动党能够做出改变，你有看到其他部长做出同样的呼吁吗？

因此，行动党很可能继续的沉沦下去，一些好的人才甚至会离开行动党而自立门户，或投向反对党。

李显龙接手总理后，是否有真正的培养行动党的政治领袖。我们现在看看第三代行动党领袖，是否有人可以担任和取代李总理。好像没有。培养接班人的同时，也要让同辈的党领袖担任挑战性的职务，希望新的内阁，能够给目前的党领袖更大的发挥空间。而不是，只是着眼于第四代领袖。

主流媒体折射出来的是跟不上节奏，跟不上时代的行动党

看新传媒报道大选成绩的观丛一定都对他们的报道方式很不满。明明好多大选成绩已经出炉了，选举局还要慢条斯理，依照行动党的剧本，慢慢的公布成绩，几时，行动党获得执政权，几时获得三分二多数席位，最后才公布阿裕尼和波东巴西的成绩。

这个号称动用600多 人的现场节目，还比上微博，面子书，维特的精彩。不只节奏跟不上，连内容都很差。这不是行动党跟民间脱节的另一个写照吗？新传媒可能忘了自己是搞传媒的， 即使成绩要等选举局的正式公布，难道及时的报道侯选人的动态，他们的去向，也做不到吗？这点，报业控股的报道还是比新传媒快。

吴俊刚在今天的早报的评论文章“阿裕尼人“牺牲”了杨荣文之后”，充分显现出行动党的不改变，不更新的态度。他说：无论如何，阿裕尼的选民选择了以“牺牲”杨荣文的方式来传达他们的心声，罔顾内阁和国家的重大损失，这不能说是理性的选择，令人遗憾，却噬脐莫及。什么叫“牺牲”，什么罔顾内阁和国家， 什么不能说是理性， 行动党如果还是像吴俊刚说的那样，不知改过，那真是前途有难了。

反对党比较容易找到高素质候选人

这 次大选过后，将会有更多的优秀和高素质的人加入反对党，下一届大选，反对党总体的素质将会进一步提高，反而是，行动党由于种种限制，推出的候选人很可能和 这一届的素质一样，没有亮眼的人才。反对党没有限制自己的最高标准，谁的本事最高，谁就出来领导，没有自我限制发挥的潜能。这样一来，人才的流动就灵活多 了。

2011年的大选，从第一次参选的候选人看来，反对党已经比行动党发掘出更多有潜力的新人。下一届大选，反对党的新人素质将会更高更多。相对之下，行动党压力很大，一方面摆脱不了“李光耀思维”，另一面，新人不中选的机会增加了，谁还要冒险做行动党的候选人呢？尤其是在事业上有成就的人。

未来的路：反对党前进，行动党保守

有关未来五年，行动党会不会做出改变，还是只是喊喊口号而已。个人的看法是，只要行动党继续以经济为前提，做出改变的可能性并不高。目前，第三代领导层并没有其他领袖显现出极大的勇气要做出改变。所以，这重担就落在李总理身上了。而他是否仍受李资政的影响?  这个答案只有他自己知道。

不论，行动党是否能随民意做出改变，反对党这方面肯定会做出积极动作，民主党已经为下届大选做准备了。工人党在取得一个集选区和一个单选区后，更是如虎添翼。人民党也推出他们的五年计划。

这种反对党持前进态度，行动党持保守态度的现状，如果继续下去，下一届大选，行动党得票再次下跌，议员席次再度下降，是很可能发生的。这种发展，将有利于我国出现一个两党制的国会。新加坡不再是一党独大，不再只有一个行动党的A队了。

投票是秘密的，如果不是，行动党是最大的输家

否极泰来 means when misfortune reaches the limit, good fortune is at hand.

Selected old postings for GE 2015 旧论新报 2015大选  7

http://pijitailai.blogspot.sg/2011/05/blog-post_1534.html

新加坡自认是一个清廉的国家，一个严格打击贪污犯法的国家。我们整个国家没有资源，靠的就是这个信誉，因此，一旦选举不是秘密，选举可以做手脚，这么一来，我们辛辛苦苦建立50多年的国际信誉将会毁于一旦。

新 加坡输不起，行动党输不起，反对党也输不起。没有一个新加坡人可以输得起。所以，投票是秘密的。而且是绝对的秘密。一旦，新加坡的投票不是秘密，因为有人 利用编号追踪投票情形。那么，如果真有这样的事，他将是背叛祖国的人，是新加坡的罪人。因为，他将使到新加坡的名誉在国际上扫地，外国投资家也不再相信我 们的清廉。因为，这种做法不是和一些第三世界国家一般，操纵选举，贪污舞弊吗？

有 人不是在华语的政治论坛上问总理，那么，可以不要有选举吗？总理坚定地回答说：不可以。我们举行选举，就是要获得人民的委托，然后才可以执政。事实上，不 只是要每五年举行大选，而且还要确保选举是公平和公正的。选举局说选票出现编号，就是要确保选举的清廉，并不是要影响秘密的投票过程。选举局也举出英国作 为例子。在英国的大选和地方选举中，选票上出现编号，到现在还是英国选举制度中的一个特色。

秘密投票是国家的基石

也就是因为投票是秘密的，行动党才利用其他方法来获得人民的委托。投票是秘密的是新加坡赖以维护本身的自尊，继续挺胸向前走的基础。这块基石是不能动摇的。所以，行动党在不动摇国家基石的前提下，就只好利用两大护法来赢得选举。

这两大护法就是：选举制度和主流媒体。

主流媒体是行动党的长期的洗脑工具。每天你都要看看电视，看看报纸，听听电台，这些信息，无时无刻，不在你左右。所以，主流媒体歌颂着行动党的好，我们在不知不觉中，就中了主流媒体的毒，样样事情，都是行动党最好，候选人最好，政策最好，组屋售价越高越好，部长薪金也是越高越好。

选举制度是行动党的短期选战工具。行动党不是没有做工的。它会收集民间的反映，通过联络所，居委会，工会，然后，看看有多少新人出来，多少旧人退出，什么区危险，什么区安全，然后，通过选举局公布新的选区划分，把风险降到最低。选举局从来没有公布新选区划分的详情，它是一问三不知。不过，一问到“投票是秘密”的时候，选举局就会坚定的回答是。

因此，有一点是非常非常的重要的。就是，选举局即使能够随意的更改，变动单选区和集选区的数目，大小，人数，甚至划出不伦不类的选区范围，比如如切路，不在如切单选区。马林百列集选区可以远达实笼岗。但是，在影响国体，国家基石的“投票是秘密”的这件事上，选举局是绝对不敢动的。其他什么事情，可能可以做到对行动党有利些，但是，秘密的投票是绝对百分之一百的坚持公平执行的，不会有所偏袒的。

当然，除了左右护法外，行动党还以动用其他的援助，如工会，社团，人民协会，基层组织，甚至有些公司，企业，个人也会以自愿方式协助行动党打选战。不管怎么做，怎么帮忙，怎么打听消息，选票的秘密，他们是动不到的。

反对党胜利靠人民力量，加“投票是秘密”的国家基石。

每次选举，行动党都以它的财力物力，雄厚的资源，压倒反对党。那么反对党靠什么取得胜利呢？人民的支持力量，再加上“投票是秘密”的国家基石。没有这块基石，反对党就缺了一个基础，就会像一些第三世界国家一样，出现不公平的选举结果。

选民们，我们已经有一个“投票是秘密”的平台，现在就是要运用这个平台，迈向第一世界国会。记得，投反对党一票，不然，你每五年才看到行动党的眼泪，每五年你才听到总理的道歉声。

要让行动党反省，要让行动党对人民涌出真情的泪水，要让行动党具有认错的勇气，选民们，可要敢敢投反对党一票。

Reforming Singapore model with Daoism by accepting Oppositions

否极泰来 means when misfortune reaches the limit, good fortune is at hand.

Selected old postings for GE 2015 旧论新报 2015大选  6

http://pijitailai.blogspot.sg/2011/03/reforming-singapore-model-with-daoism.html

The People’s Action Party government aims to make Singapore an innovative economy but discourages oppositions in opinions, thinking and behaviors.  Can an innovative economy be done without oppositions?  Assuming PAP is adopting Confucianism and Legalism practices in designing Singapore model, can it succeed by only concentrating on Red Ocean Strategy?

Red Oceans are all the industries in existence today—the known market space. In the red oceans, industry boundaries are defined and accepted, and the competitive rules of the game are known. Here companies try to outperform their rivals to grab a greater share of product or service demand. As the market space gets crowded, prospects for profits and growth are reduced. Products become commodities or niche, and cutthroat competition turns the ocean bloody. Hence, the term red oceans. (Source: wikipedia.org)

No. In the knowledge economy and post-industrial era, PAP needs to have Blue Ocean Strategy.  Singapore model is long over due and urgently needs to be refined and reformed with inputs from Daoism.  Otherwise, it is back to square one, Red Ocean Strategy. And it will not generate productivity, creativity, innovation and design that Singapore economy requires in the decades to come.  

The Economic Strategies Committee wants Singapore to be an innovative economy and its recommendations look more like the so-called old bottle with new wines. 

ESC GOAL HIGH-SKILLED PEOPLE, INNOVATIVE ECONOMY, DISTINCTIVE GLOBAL CITY. We must make skills, innovation ad productivity the basis for sustaining Singapore’s economic growth.  This will also provide for inclusive growth, with a board-base increase in the incomes of our citizens. We must also be a vibrant and distinctive global city – open and diverse, the best place to grow and reach out to a rising Asia, and a home that provides an outstanding quality of life for our people.

Hence, the Economic Strategies Committee report and Budget 2011 are repeating the same policies to promote and create awareness on innovation, creativity and productivity. The government even goes ahead to set up a design university, Singapore University of Technology and Design.   However, all these are hard ways and infrastructure, like Legalism and Confucianism practices.  In order to breakthrough in creative industry and other high value industry, you need to implant the seeds of negative thinking, opposing opinions, different views, in our education and business. Daoism can help to motivate and stimulate this creative mind.

HIGH-SKILLED PEOPLE are not only working smart but thinking smart.

INNOVATIVE ECONOMY is not building infrastructure but promoting different and alternative ideas.

DISTINCTIVE GLOBAL CITY is not importing foreign talents but nurturing own talents.

   

The appreciation and understanding of (philosophical) Daoism is lacking or at a very lower level in Singapore. It is understandable as we are not even having a good understanding of Confucianism and so how to talk about Daoism, which is more difficult and complicated in terms of intellectual and creative thinking.  As a population, we don’t even have enough competent Chinese intellectuals to communicate with the Chinese. This is proved by the introduction of the new PAP candidates in the coming election who are not well equip with Chinese knowledge. DPM Wong Kan Seng admitted in the press conference.

To implement or apply Daoism practices, you must accept oppositions.  Otherwise, it will not bear any result.  Why, because Daoism means alternative thinking, opposite views, and against the practices of Confucianism and Legalism (Singapore success model is based on Legalism and perhaps little bit of Confucianism).  But the world is changing and everyone is looking for Chinese market.  In China, the Chinese, with the more than 2000 years of history, is not only learning Confucianism but Daoism and Buddhism (Zen) too.  So, knowing Confucianism is not enough, not to mention our western base education system has not provided a good foundation of Confucianism to students.

Since modern times, with increased international exchanges, the Daodejing has spread widely in the world and has become part of the shared spiritual wealth of all mankind. It has stimulated the interest of and inspired many foreign philosophers, scientists, statesmen, and entrepreneurs. Renowned thinkers, including Bertrand Russell, Martin Heidegger, Leo Tolstoy, Albert Einstein, and Joseph Needham, praised the Daodejing. Because of its abundant ideas for nourishing life, the Daodejing has drawn increasing global attention, and under its guidance, many countries have established organizations to promote these universal values that are so vital in contemporary times. (Source: Wikipedia)

Dao De Jing (The book of the Way) also called Laozi is a book by Laozi, the founder of Daoism.  Dao De Jing is the masterpiece for both philosophical and religion Daoism. 

Application and uses of “Emptiness”

Innovation, creativity, and design are making or doing some things out of nothing, i.e. emptiness. This is one of the important contributions that Daoism can bring to Singapore.

In Chapter 11 of Dao De Jing, it shows the application of emptiness.

三十輻共一轂，當其無，有車之用。埏埴以為器，當其無，有器之用。
鑿戶牖以為室，當其無，有室之用。故有之以為利，無之以為用。

Put thirty spokes together to one hub, The original empty space makes the use of wheel.
Knead clay into vessels, The original empty space makes the use of vessel.
Shape door and windows for a house/room, The original empty space makes the use of house/room.
So the things that are made are only conditions, What [we] are using is still the original empty space.

(source: wikisource.org)

Singapore planners like to use mathematics to measure the development and they like to show statistics for their achievements. Daoism does not see it this way.  Laozi wants to explain things in a way that the usefulness of some things is actually supported by the non-usefulness.  You build a house with 4 walls but the walls are meaningless if they cannot make room for people to stay, work or entertain.

For investment, you look for the intrinsic value of your investment.  Warren Buffett can see it but others cannot. You may have better computer and mathematical instruments than Warren Buffett but how come you cannot beat him in investment return.  

Now back to the Blue Ocean Strategy.

Blue oceans, in contrast, denote all the industries not in existence today—the unknown market space, untainted by competition. In blue oceans, demand is created rather than fought over. There is ample opportunity for growth that is both profitable and rapid. In blue oceans, competition is irrelevant because the rules of the game are waiting to be set. Blue ocean is an analogy to describe the wider, deeper potential of market space that is not yet explored.

The corner-stone of Blue Ocean Strategy is 'Value Innovation'. A blue ocean is created when a company achieves value innovation that creates value simultaneously for both the buyer and the company. The innovation (in product, service, or delivery) must raise and create value for the market, while simultaneously reducing or eliminating features or services that are less valued by the current or future market.  (Source: wikipedia.org)

Daoism is against war and against competition as nature will take its pace. Value Innovation is what Daoism is looking into. Because of opposite thinking, Laozi stresses on the application of the original empty space. This empty space should include every possible nothing.  Value Innovation is also quite similar to what Bertrand Russell’s “create and share”.  

Create and share vs. conquer and occupy.  Which is harmony?

Bertrand Russell (Nobel Prize in Literature 1950), visited China in the 1920s and taught philosophy there, was a great admirer of Laozi. He believed human nature has 2 impulsions (or urges). One is occupation and the other is creation.  In today’s term, occupation means you want to be no. 1, you want to expand, and you want to conquer the market. On the other hand, creation means you want to create things so that you can share with others. Daoism believes nature will create things and share with other people. It will then bring harmony (to the world).  This is the requirement of today’s business management. That is how you can sell your products without occupying the market, or selling your soft knowledge without leaving your country.  This is critically important to the future Singapore – the promotion of soft power in a knowledge economy.  

Singapore’s success model is like “conquer and occupy”, the first impulsion that Russell mentioned.  When we expand our market, when we invest in Indonesia and Thailand, we always encounter difficulties perhaps also receive a bad name.  When we enter Suzhou, we tried to be in command in the industrial park development.  These are some examples.  The reality is if you are using “conquer and occupy” tactics like in Singapore, you will get into trouble. However, at the same time, we also do not have the second impulsion or only a little of it - creating value and sharing it with the locals.

Russell used Chapter 10 of Dao De Jing to explain the meaning of “create and share”:

Chapter 10

生之、畜之，生而不有，為而不恃，長而不宰

(The Dao) produces (all things) and nourishes them; it produces them and does not claim them as its own; it does all, and yet does not boast of it; it presides over all, and yet does not control them. This is what is called 'The mysterious Quality' (of the Dao).

(source: ctext.org)

Bearing and nurturing, Creating but not owning, Giving without demanding,
This is harmony.

(source: chinapage.com)

Doesn’t it look more like the new business model of Google, facebook, twitter, etc. They all have the feature of “create and share”.

There are other interesting references from Dao De Jing that the PAP government can learn from it.

How many times has the PAP government turned the fish?

In Chapter 60, Laozi advised government not to turn the fish while frying it. PAP government in fact has applied it but in a wrong way.

Chapter 60

治大國若烹小鮮。

Governing a nation is like frying small fish.

(source: wikisource.org)

Former US President Ronald Reagan quoted from the Daodejing in his State of the Union Address: "To govern a great nation requires the same care as to fry a small fish."

SM Goh Chok Tong had once mentioned this.  Not sure, he understands Laozi correctly.

However, Laozi’s saying is not to turn the fish too often but has the PAP government listened to it?  They keep on turning the fish by introducing changes, e.g. changes in number of MPs in the GRC, changes in electoral boundary, changes in NCMPs and NMPs scheme.  These are bad examples of turning a fish and perhaps the bad examples of the application of emptiness by creating new game play to fix the Oppositions.

Governing against the nature will lead to poor getting poorer

Chapter 77

天之道，損有餘而補不足。
人之道則不然，損不足以奉有餘。

The way of the Teachings is heavenly, It is to supplement the deprived at the expense of the excessive.
The way of the people is different, It is to proffer the excessive at the expense of the deprived.

(source: wikisource.org)

Laozi warns the ruler and government. In running the country, the ruler must follow the natural development and not to add extra burdens to the people.  The natural way is to use the “have” to compensate the “haven’t”.  However, the human way is the opposite.  And it will lead to the poor getting poorer and the rich getting richer.  

Intervention and greedy are bad for development

Chapter 57

我無事而民自富，我無欲而民自朴。

I am unoccupied and the people naturally becomes prosperous,
I yearn not and the people naturally becomes serene.

(source: wikisource.org)

Development comes naturally and intervention will prevent prosperity.  Greediness will stimulate more demands and desires and make people become materialized. 

Measurement of government performance

This is interesting as government can use this as a guideline for their performance.

Chapter 17

太上，下知有之；
其次，親而譽之；
其次畏之；
其次侮之。

The greatest of rulers hardly dwells upon the minds of his subjects,

Lesser than this they forever draw near and laud him with great praise,

Lesser than this the people are held in his frightening awe and fear,

Lesser than this the people revile and curse him.

(source: wikisource.org)

PAP government should take a self test and evaluation in Chapter 17.  How Singaporeans judge their performance may be reflected in the coming election.

父子同声，抵挡的了民心民愿吗？

否极泰来 means when misfortune reaches the limit, good fortune is at hand.

Selected old postings for GE 2015 旧论新报 2015大选 5

http://pijitailai.blogspot.sg/2011/04/blog-post_1582.html

真是父子同心啊！星期六晚，内阁资政李光耀提醒选民，要他们做出明确的决定。星期日，李显龙总理，就跟着回应，提醒选民要明智的做出抉择。

4月24日早报：

内阁资政李光耀提醒选民，新加坡能取得今天的成就，是因为他们在过去一届又一届的国会选举中，投选优秀的人才组成政府。因此，他希望国人在这次大选中继续作出明智的决定，选出优秀的候选人来打造未来的新加坡。

4月25日早报：

李显龙总理强调来临的大选是“许多大选之中的一次非常重要的大选”。因为它不只影响下来五年至十年的政策，更关乎国家以后十年至二十年的领导层。他为此也提醒选民这次大选将决定“谁将领导新加坡？谁会负起这个责任把新加坡带向一个更灿烂的未来？”，因此千万别忘了慎重考虑，为自己做个明智的抉择。

父 子同声，警告选民，过去的成绩得来不易，将来的前途还是要靠闪电来推动。其他部长，一个忙着批评工人党，另一个批评人民党，再一个针对民主党，多一个批评 团结党。好忙碌哦！但是，都是表面看问题，只有父子俩的话，是从高度出发，针对的是全国性问题。谈的是过去，说的是将来，层次比部长高的多了。

所以，这次的选战，还是父子档，一个在幕前，一个在幕后，再加上几个不很中用的护法，行动党的竞选机器就这样开动了。行动党是执政党，是唯一竞选所有87个议席的政党，看问题，当然是要看全面。而全国性的决策，候选人的安排，布置，却要回归到一个小集体思维，一个仍然由李资政思想主导的小圈子里去。

不知是不是李资政上年纪，行动党今年的选战策略，选战机器开得比较慢。如果能在一公布选区划分，就马上大选，相信，接近87个席次全选的机会，不可能发生。这一，两个月的延误，使到反对党有办法吸引到好几位高素质的候选人，尤其是眼中钉民主党，A队的素质可以说是反对党中最高的。

没有父子档，对行动党，对新加坡可能会更好

行动党中那些爱党爱国的领袖们，那些没有集体思维的头头们，不知有何感想？李氏父子指导的选战，以李光耀思想做主导的行动党选战，在这一次大选，是否会跟往年一样，顺利高票胜出？现在结果未出，大家只能猜测。

没 有集体思维的行动党领袖，是否有勇气思考这样一个样严肃的问题：为了行动党党，为了国家，没有父子档，对行动党，对新加坡是否会更好？另一批敢于创新，敢 于接受全面反对党公开挑战的领袖出来当国家领导，是不是更加适合新加坡的国情，是不是更适合选民的要求，对新加坡的未来发展是不是更加健康？

这个大胆的设想，将能摆脱李资政说的再过两届，行动党的江山不保的论调。而使到行动党能够延长执政，制止反对党上台的机会。马来西亚的巫统就是一个例子。马哈迪下来，已经换了两位首相。巫统仍然掌权，下一届大选，巫统领导的国阵，仍然有机会执政。

所以，推出第四代行动党领导的说法，到底是父子要继续控制行动党，还是真心为国家提拔领导人物？这个问题就由以后的历史学家来判断。

选战的新因素：更多人才加入反对党

李光耀思想主导的治国方针是促使这次反对党出现更多人才的一个主要原因。当然，由于这很可能是李资政最后一次成为国会议员。一些机会主义者，就趁机出现，为下一届大选铺路，先霸占一个位子。

从好多位政府奖学金得主出来，代表反对党出战，这次的选举，很明显的要发出一个声音：选民要看行动党以外的政见，要有不同的选择，希望看到，希望知道，和行动党不一样的治国方针。新加坡是一个开放的国际化城市国家，选民看到了国外的政局发展，变化。

即 使是中国共产党，在过去几十年，都出现好几个不同版本不同思想主导的治国方针。从毛泽东思想，邓小平理论，江泽民思想，。。。。到现在的胡锦涛。所以，新 加坡人民可以说已经是耐性奇佳了。千万不要怪罪这些反对党候选人，他们只是做他们应该做的事，做对得起自己良心的事。我们举起双手，合掌膜拜他们之中，有 人能够成功中选进入国会。

新加坡的改变将是光荣革命

行动党认为反对党是治国的绊脚石，会拖慢国家的进展，行政效率也会降低。简直是百害而无一利。如果，真的出现行动党败选的局面，那新加坡就会出现乱局，整个国家有可能出现中东茉莉花革命的情形。

这是吓唬选民，低估人民智慧的谎言。新加坡如果有机会改天换日，将会出现英国光荣革命的结果。使到新加坡变得更加強大。光荣革命，是指1688～1689年英国资产阶级和新贵族发动的推翻詹姆斯二世的统治的政变。因所遇抵抗甚少，又称为不流血革命。1685年，詹姆斯二世继承皇位后，企图在国内恢复天主教的统治地位，下令解散国会，残酷迫害清教徒，还向英国工商业主要竞争者法国靠拢，危害资产阶级和新贵族的利益。1688年6月20日，詹姆斯得子。其信仰英国国教的女儿玛丽没有希望继承王位。为防止天主教徒承袭王位，辉格党和托利党邀请玛丽的丈夫、荷兰执政奥兰治亲王威廉来英国，推翻詹姆斯二世的统治。
　　

1688年11月1日威廉率领1.5万人在托尔湾登陆。詹姆斯二世出逃德意志，途中被截获，后经威廉同意，逃亡法国。1688年12月威廉进入伦敦。1689年1月，在伦敦召开的议会全体会议上，宣布詹姆斯二世逊位，由威廉和玛丽共同统治英国，称威廉三世和玛丽二世。同时议会提出《权利宣言》，限制君主权利。英国逐渐建立起立宪君主制。

如果反对党在这次的大选有所斩获，取得一，两个集选区，这将是一个小型的“光荣革命”，为将来的“光荣革命”做准备。行动党内的那些不惧集体思维的领导们，如果有勇气自省，摆脱李光耀思想的理念，也可算是另一个小型“光荣革命”。

无论是哪一个小型“光荣革命”，新加坡人民将会大力欢迎。我们全体新加坡人要为这个即将来临的“光荣”而兴奋， 而欢呼！

摆脱李光耀思维，做个真正的新加坡人

否极泰来 means when misfortune reaches the limit, good fortune is at hand.

Selected old postings for GE 2015 旧论新报 2015大选 4

http://pijitailai.blogspot.sg/2011_04_01_archive.html

行动党在“李光耀思想”的主导下，一直利用各种手段对新加坡人进行思想工作，其中，反对党对国家发展有害，反对党没有能力治国，反对党不是第一世界的反对党是重点。资政李光耀终于承认有第一世界这个概念，但是，他只要第一世界的政府，而不要第一世界的国会和第一世界的反对党。

在“李光耀思想”的体系里，国会里只有一个政党，这样，政府做起事来很方便，效率又高，草草做个样子辩论一下，任何政策法令便可以实行了。在一党独大的“世界第一政府”的前提下，行动党就要执行各种手段，如：威胁，恐吓，破产，组屋价格，地方设施，部长坐镇的集选区。为了每五年的大选，行动党更是绞尽脑力，变动集选区的范围，方便行动党次次都中选。

“李光耀思想”是一个集选区都不能失掉

所以，当工人党派出最强团队竞选阿裕尼集选区时，“李光耀思想”又要再次发威了，他说：　“如果他们（工人党候选人）赢了，阿裕尼居民就得去接受结果。人们通常是付出代价之后才学会道理，所以我们有时会落选，而选民是会付出代价的。”  他还以讽刺的口吻说：“如果这是他们的选择，我祝他们下来五年好运。他们有五年的时间去反思，对自己所做的事感到后悔，而我也肯定他们会后悔。”

他在祝福阿裕尼选民的同时也警告他们要付出代价不要做后悔的事。波动巴西和后港选民已经在他多次的祝福声中和警告下，任然继续选择反对党，这可气坏了他老人家。因为，一旦失去一个集选区，这将使到选区划分的老方法，无法发挥制止反对党壮大的作用。集选区一个一个倒下，一个一个被打虎英雄杀死，那行动党的江山，有一日也将会失去，骨牌论将会发生。他怎么会不担心呢？

是谁造成只有第一世界政府，而没有第一世界反对党

李 资政说：工人党不是第一世界反对党。选民都知道工人党还有其他的反对党都不是第一世界反对党。就是这个原因，选民有责任投选更多反对党议员进入国会，一， 两届后，当反对党人成长后，便可以成为第一世界反对党。谢谢李资政认可第一世界的观点，我们现在知道，我们的未来是创造一个第一世界的国会和反对党。因为 国会和反对党是联系在一起的，没有世界第一的国会，也就没有第一世界的反对党。

如此看来，“李光耀思想”的主导方针就是要阻止反对党壮大，只要一个世界第一的政府。所以，在政治的游戏中，只让反对党在单选区玩玩，不能让他们在集选区有所作为。一旦，触动这个神经线，行动党就要发动总攻击，什么2位部长将失去，什么组屋价格下降。。。

李光耀指出，以新加坡政府和部长的素质而言，同世界任何发达国家相比也毫不逊色。至于喊出建设“第一世界国会”口号的反对党本身是不是第一世界反对党，他却不以为然。他当然不以为然，如果他把反对党当成自以为然，那就是承认工人党就是第一世界的反对党。他很开心，也和满意自己的“李光耀思想”竟然用了50多年，每次大选都成功的制止反对党壮大，不让国会出现制衡的反对党力量。

李显龙是“李光耀思想”的继承者，选区制度变化的主持人

父子情深，我们不能厚非做儿子的不继承老子的思想。因此，继续让李显龙当任总理，他也一定会继续他老爸的那一套“李光耀思想”，他是不可能摆脱这个束缚的。

因此，李显龙在位，也就是“李光耀思想”的继续，选民不用希望新加坡的治国方针，对付反对党的方法，会有什么重点的改变。你只要看一看他推出的9位非选区议员和9位官委议员的做法，你就知道那是“李光耀思想”的延续，发扬光大。这些议员在国会有如花瓶，是没有全部投票权利的议员。美其名国会里有反对的声音。

他没有蒋经国的勇气，勇敢地改变蒋介石的一党专政。李显龙还变本加厉，延伸“李光耀思想”那套管制，控制人民的做法。因此，要改变行动党，要它以公平公正的态度对待反对党，要它以第一世界执政党的态度公平面对第一世界反对党的挑战，就要让李显龙也要跟着他老爸一起归隐深山。

突破集选区，降低行动党得票，逼父子退出江湖

支持反对党的打虎英雄，支持工人党攻下阿裕尼，突破集选区的封锁，把行动党的得票压得低低，这将是一个新的起点。行动党在压力下，应该叫李家父子负责选战的成绩。因为，是“李光耀思想”导致行动党失去集选区，失去选票，因此，新领袖出来领导行动党，新领袖出任总理的职位。

新的行动党领袖，新的总理，将以新思维改变或修正“李光耀思想”。因为，只有突破，摆脱“李光耀思想”的束缚，新加坡人才有可能突破治国的思想封锁，为新加坡的明天创造新的境界。

5月7日，记得这个机会，做个真正的新加坡人，学习波动巴西和后港的打虎精神，为自己的将来，孩子的将来，投反对党一票。

Confucianism “stands corrected” in Singapore

否极泰来 means when misfortune reaches the limit, good fortune is at hand.

Selected old postings for GE 2015 旧论新报 2015大选 3

http://2011upandcoming.blogspot.sg/2011/03/confucianism-stands-corrected-in.html

Many posts in the internet seem to misunderstand Confucianism, especially the type of Confucianism practicing in Singapore.  They have thought that Confucianism is conservative, old fashion, obedient behavior, following the rulers with no objection, not to offend the law even the rules and laws are wrong, etc.

Hence, there is a need to “stand corrected” this misconception.  Even Confucius was against 100% obeying the tradition, practice, rules and behavior.  Confucius taught his students based on their ability, strengthens and weaknesses.  Those students who are humble, he wants them to be aggressive, vice versa for aggressive students to be less active. 

In the eyes of Mencius, the so-called Confucianism practicing in Singapore is far “far” away from the true picture of Confucianism.  Mencius is the next great master of Confucianism after Confucius.  He further developed and interpreted the practices and principles of Confucianism to a higher and comprehensive level.  

Due to his aggressive and forward thinking, his book “Mengzi” (same name as his name) was once banned by the first (founding) Emperor of Ming Dynasty (朱元璋).  The Emperor was afraid that his people, after reading “Mengzi” would set a revolution if the people were not happy with the government.   Politically, Mencius is rebellion, so do his economic thinking. Mencius is anti-monopoly and is against imposing excessive taxation on people as well paying excessive high salary to the rulers.      

Mencius promotes the spirit of democracy more than 2000 years ago. Unfortunately, there is no democratic system in place in China.  His “People First” idealism is even more democratic than the ancient Greek philosophy as it extends to even slaves, the lowest class of the society.   However, in ancient Greek, only elite, rich and educated are given the right to exercise democratic power.  Anyhow, they have the system even it is limited to a selected few.  This may explain why western democracy is years advanced in Europe than in Asia and China.

In today’s Singapore due to the British heritage, we have the democratic system, even though it may not be a perfect one. However, there is certainly a lack of spirit of democracy likes what Mencius is promoting.

We now quote some Mencius sayings in the political and economic aspects to check the so-called Confucianism practices in Singapore.   Note: All translations are taken from www.ctext.org.  

Politics and people

People are number one in term of importance,   Ruler or government is least importance. 

Mencius said, 'The people are the most important element in a nation; the spirits of the land and grain are the next; the sovereign is the lightest. (1)

Junior can take over the ruler if he refuses to accept advice and keep on repeating the same mistakes. 

Mencius answered, 'If the prince have (has) great faults, they ought to remonstrate with him, and if he do (does) not listen to them after they have done so again and again, they ought to dethrone him.' (2)

Economics and taxation

To protect the livelihood of the people and to make sure people have sufficient income and supply to support the family.

Therefore an intelligent ruler will regulate the livelihood of the people, so as to make sure that, for those above them, they shall have sufficient wherewith to serve their parents, and, for those below them, sufficient wherewith to support their wives and children; that in good years they shall always be abundantly satisfied, and that in bad years they shall escape the danger of perishing. After this he may urge them, and they will proceed to what is good, for in this case the people will follow after it with ease. (3)

Over regulation will lead to insufficient supply and income for the people:

Now, the livelihood of the people is so regulated, that, above, they have not sufficient wherewith to serve their parents, and, below, they have not sufficient wherewith to support their wives and children. (3)

Government takes one ninth as taxation and has duty to protect trading activity and not to tax goods traded.

The husbandmen cultivated for the government one-ninth of the land; the descendants of officers were salaried; at the passes and in the markets, strangers were inspected, but goods were not taxed: (4)

Ideal salary structure and moral responsibility

'In a great State, where the territory was a hundred li square, the ruler had ten times as much income as his Chief ministers; a Chief minister four times as much as a Great officer; a Great officer twice as much as a scholar of the first class; a scholar of the first class twice as much as one of the middle; a scholar of the middle class twice as much as one of the lowest; the scholars of the lowest class, and such of the common people as were employed about the government offices, had for their emolument as much as was equal to what they would have made by tilling the fields.  (5)

This is the most interesting part and is very relevant to Singapore.  It can also serve as a reminder to practical Singapore“Confucianism”.  In the beginning of Zhou Dynasty, in order to stabilize the society, they had to set a salary structure to prevent unhappiness from the people.   

However, this structure was broken as the rulers were greedy and were fighting each others for more and more resources.   This is why the time period at the end of Zhou Dynasty is called spring-autumn warring states in Chinese history. All states are attacking each just to gain more wealth.

According to Professor Fu Pei Rong (傅佩荣), a Taiwan professor in philosophy, the salary structure in the beginning of Zhou Dynasty is 1 to 320. For example, the ruler receives $3.20 million of salary to $10,000 for lowest ranking official.  Not to forget, they are rulers they even set the limit of their own salary.  This salary ranges seem quite similar to Singapore ministers’ pay.  

But as we all know and as recorded in history, the salary ranges become wider and wider towards the end of Zhou Dynasty and accordingly, there is also no more “People First” any more. So, the end result is the rulers are killing themselves.

The pay structure of Singapore government is now the highest in the industrial world, don’t they worry after seeing the history of Zhou Dynasty! 

Notes:

(1)

盡心下:

孟子曰：“民為貴，社稷次之，君為輕。是故得乎丘民而為天子，得乎天子為諸侯，得乎諸侯為大夫。諸侯危社稷，則變置。犧牲既成，粢盛既潔，祭祀以時，然而旱乾水溢，則變置社稷。

Jin Xin II:

Mencius said, 'The people are the most important element in a nation; the spirits of the land and grain are the next; the sovereign is the lightest. Therefore to gain the peasantry is the way to become sovereign; to gain the sovereign is the way to become a prince of a State; to gain the prince of a State is the way to become a great officer. When a prince endangers the altars of the spirits of the land and grain, he is changed, and another appointed in his place. When the sacrificial victims have been perfect, the millet in its vessels all pure, and the sacrifices offered at their proper seasons, if yet there ensue drought, or the waters overflow, the spirits of the land and grain are changed, and others appointed in their place.'

(2)

萬章下:

齊宣王問卿。孟子曰：“王何卿之問也？”

Wan Zhang II:

The king Xuan of Qi asked about the office of high ministers. Mencius said, 'Which high ministers is your Majesty asking about?'

王曰：“卿不同乎？”

'Are there differences among them?' inquired the king.

曰：“不同。有貴戚之卿，有異姓之卿。”

'There are' was the reply. 'There are the high ministers who are noble and relatives of the prince, and there are those who are of a different surname.'

王曰：“請問貴戚之卿。”

The king said, 'I beg to ask about the high ministers who are noble and relatives of the prince.'

曰：“君有大過則諫，反覆之而不聽，則易位。”

Mencius answered, 'If the prince have great faults, they ought to remonstrate with him, and if he do not listen to them after they have done so again and again, they ought to dethrone him.'

王勃然變乎色。曰：“王勿異也。王問臣，臣不敢不以正對。”

The king on this looked moved, and changed countenance. Mencius said, 'Let not your Majesty be offended. You asked me, and I dare not answer but according to truth.'

王色定，然後請問異姓之卿。曰：“君有過則諫，反覆之而不聽，則去。”

The king's countenance became composed, and he then begged to ask about high ministers who were of a different surname from the prince. Mencius said, 'When the prince has faults, they ought to remonstrate with him; and if he do not listen to them after they have done this again and again, they ought to leave the State.' The king's countenance became composed, and he then begged to ask about high ministers who were of a different surname from the prince. Mencius said, 'When the prince has faults, they ought to remonstrate with him; and if he do not listen to them after they have done this again and again, they ought to leave the State.'

(3)

梁惠王上:

Liang Hui Wang I:

曰：“無恆產而有恆心者，惟士為能。若民，則無恆產，因無恆心。苟無恆心，放辟，邪侈，無不為已。及陷於罪，然後從而刑之，是罔民也。焉有仁人在位，罔民而可為也？是故明君制民之產，必使仰足以事父母，俯足以畜妻子，樂歲終身飽，凶年免於死亡。然後驅而之善，故民之從之也輕。今也制民之產，仰不足以事父母，俯不足以畜妻子，樂歲終身苦，凶年不免於死亡。此惟救死而恐不贍，奚暇治禮義哉？王欲行之，則盍反其本矣。五畝之宅，樹之以桑，五十者可以衣帛矣；雞豚狗彘之畜，無失其時，七十者可以食肉矣；百畝之田，勿奪其時，八口之家可以無飢矣；謹庠序之教，申之以孝悌之義，頒白者不負戴於道路矣。老者衣帛食肉，黎民不飢不寒，然而不王者，未之有也。”

Mencius replied, 'They are only men of education, who, without a certain livelihood, are able to maintain a fixed heart. As to the people, if they have not a certain livelihood, it follows that they will not have a fixed heart. And if they have not a fixed heart, there is nothing which they will not do, in the way of self-abandonment, of moral deflection, of depravity, and of wild license. When they thus have been involved in crime, to follow them up and punish them - this is to entrap the people. How can such a thing as entrapping the people be done under the rule of a benevolent man? Therefore an intelligent ruler will regulate the livelihood of the people, so as to make sure that, for those above them, they shall have sufficient wherewith to serve their parents, and, for those below them, sufficient wherewith to support their wives and children; that in good years they shall always be abundantly satisfied, and that in bad years they shall escape the danger of perishing. After this he may urge them, and they will proceed to what is good, for in this case the people will follow after it with ease. Now, the livelihood of the people is so regulated, that, above, they have not sufficient wherewith to serve their parents, and, below, they have not sufficient wherewith to support their wives and children. Notwithstanding good years, their lives are continually embittered, and, in bad years, they do not escape perishing. In such circumstances they only try to save themselves from death, and are afraid they will not succeed. What leisure have they to cultivate propriety and righteousness? If your Majesty wishes to effect this regulation of the livelihood of the people, why not turn to that which is the essential step to it? Let mulberry-trees be planted about the homesteads with their five mu, and persons of fifty years may be clothed with silk. In keeping fowls, pigs, dogs, and swine, let not their times of breeding be neglected, and persons of seventy years may eat flesh. Let there not be taken away the time that is proper for the cultivation of the farm with its hundred mu, and the family of eight mouths that is supported by it shall not suffer from hunger. Let careful attention be paid to education in schools, the inculcation in it especially of the filial and fraternal duties, and grey-haired men will not be seen upon the roads, carrying burdens on their backs or on their heads. It never has been that the ruler of a State where such results were seen, the old wearing silk and eating flesh, and the black-haired people suffering neither from hunger nor cold, did not attain to the royal dignity.'

(4)

梁惠王下:

齊宣王問曰：“人皆謂我毀明堂。毀諸？已乎？”

Liang Hui Wang II:

The king Xuan of Qi said, 'People all tell me to pull down and remove the Hall of Distinction. Shall I pull it down, or stop the movement for that object?' The king Xuan of Qi said, 'People all tell me to pull down and remove the Hall of Distinction. Shall I pull it down, or stop the movement for that object?'

孟子對曰：“夫明堂者，王者之堂也。王欲行王政，則勿毀之矣。”

Mencius replied, 'The Hall of Distinction is a Hall appropriate to the sovereigns. If your Majesty wishes to practise the true royal government, then do not pull it down.'

王曰：“王政可得聞與？”

The king said, 'May I hear from you what the true royal government is?'

對曰：“昔者文王之治岐也，耕者九一，仕者世祿，關市譏而不征，澤梁無禁，罪人不孥。老而無妻曰鰥。老而無夫曰寡。老而無子曰獨。幼而無父曰孤。此四者，天下之窮民而無告者。文王發政施仁，必先斯四者。《詩》云：‘哿矣富人，哀此煢獨。’”

'Formerly,' was the reply, 'king Wen's government of Qi was as follows: The husbandmen cultivated for the government one-ninth of the land; the descendants of officers were salaried; at the passes and in the markets, strangers were inspected, but goods were not taxed: there were no prohibitions respecting the ponds and weirs; the wives and children of criminals were not involved in their guilt. There were the old and wifeless, or widowers; the old and husbandless, or widows; the old and childless, or solitaries; the young and fatherless, or orphans - these four classes are the most destitute of the people, and have none to whom they can tell their wants, and king Wen, in the institution of his government with its benevolent action, made them the first objects of his regard, as it is said in the Book of Poetry, "The rich may get through life well; But alas! for the miserable and solitary!"'

(5)

萬章下:

北宮錡問曰：“周室班爵祿也，如之何？”

Wan Zhang II:

Bei Gong Qi asked Mencius, saying, 'What was the arrangement of dignities and emoluments determined by the House of Zhou?'

孟子曰：“其詳不可得聞也。諸侯惡其害己也，而皆去其籍。然而軻也，嘗聞其略也。天子一位，公一位，侯一位，伯一位，子、男同一位，凡五等也。君一位，卿一位，大夫一位，上士一位，中士一位，下士一位，凡六等。

Mencius replied, 'The particulars of that arrangement cannot be learned, for the princes, disliking them as injurious to themselves, have all made away with the records of them. Still I have learned the general outline of them. The Son of Heaven constituted one dignity; the Gong one; the Hou one; the Bai one; and the Zi and the Nan each one of equal rank - altogether making five degrees of rank. The Ruler again constituted one dignity; the Chief Minister one; the Great Officers one; the Scholars of the First Class one; those of the Middle Class one; and those of the Lowest Class one - altogether making six degrees of dignity.

“天子之制，地方千里，公侯皆方百里，伯七十里，子、男五十里，凡四等。不能五十里，不達於天子，附於諸侯，曰附庸。天子之卿受地視侯，大夫受地視伯，元士受地視子、男。

'To the Son of Heaven there was allotted a territory of a thousand li square. A Gong and a Hou had each a hundred li square. A Bai had seventy li, and a Zi and a Nan had each fifty li. The assignments altogether were of four amounts. Where the territory did not amount to fifty li, the chief could not have access himself to the Son of Heaven. His land was attached to some Hou-ship, and was called a Fu Yong. The Chief ministers of the Son of Heaven received an amount of territory equal to that of a Hou; a Great officer received as much as a Bai; and a scholar of the first class as much as a Zi or a Nan.

“大國地方百里，君十卿祿，卿祿四大夫，大夫倍上士，上士倍中士，中士倍下士，下士與庶人在官者同祿，祿足以代其耕也。次國地方七十里，君十卿祿，卿祿三大夫，大夫倍上士，上士倍中士，中士倍下士，下士與庶人在官者同祿，祿足以代其耕也。小國地方五十里，君十卿祿，卿祿二大夫，大夫倍上士，上士倍中士，中士倍下士，下士與庶人在官者同祿，祿足以代其耕也。耕者之所獲，一夫百畝。百畝之糞，上農夫食九人，上次食八人，中食七人，中次食六人，下食五人。庶人在官者，其祿以是為差。”

'In a great State, where the territory was a hundred li square, the ruler had ten times as much income as his Chief ministers; a Chief minister four times as much as a Great officer; a Great officer twice as much as a scholar of the first class; a scholar of the first class twice as much as one of the middle; a scholar of the middle class twice as much as one of the lowest; the scholars of the lowest class, and such of the common people as were employed about the government offices, had for their emolument as much as was equal to what they would have made by tilling the fields. In a State of the next order, where the territory was seventy li square, the ruler had ten times as much revenue as his Chief minister; a Chief minister three times as much as a Great officer; a Great officer twice as much as a scholar of the first class; a scholar of the first class twice as much as one of the middle; a scholar of the middle class twice as much as one of the lowest; the scholars of the lowest class, and such of the common people as were employed about the government offices, had for their emolument as much as was equal to what they would have made by tilling the fields. In a small State, where the territory was fifty li square, the ruler had ten times as much revenue as his Chief minister; a Chief minister had twice as much as a Great officer; a Great officer twice as much as a scholar of the highest class; a scholar of the highest class twice as much as one of the middle; a scholar of the middle class twice as much as one of the lowest; scholars of the lowest class, and such of the common people as were employed about the government offices, had the same emolument - as much, namely, as was equal to what they would have made by tilling the fields. As to those who tilled the fields, each husbandman received a hundred mu. When those mu were manured, the best husbandmen of the highest class supported nine individuals, and those ranking next to them supported eight. The best husbandmen of the second class supported seven individuals, and those ranking next to them supported six; while husbandmen of the lowest class only supported five. The salaries of the common people who were employed about the government offices were regulated according to these differences.'

Source: www.ctext.org